Tafsir of Al-Isra 17:10

(And that those who do not believe in the Hereafter) and its rulings explained therein—namely the resurrection, the reckoning, and the recompense, consisting of both spiritual and physical rewards and punishments. The Hereafter is singled out for mention among all that the disbelievers do not believe in because it is the most significant of what they were commanded to believe in, and to observe the correspondence between their deeds and their recompense, which is foretold by His saying: (We have prepared for them a painful punishment) —that is, the punishment of Hell. Meaning: We have readied and prepared for them, in that which they disbelieved in and denied the existence of—namely the Hereafter—a painful torment. This is more eloquent than a mere warning, for the arrival of torment from where it is least expected is more heinous and agonizing. Perhaps the People of the Scripture are included in this ruling, for they do not affirm physical recompense and they believe in things concerning the Hereafter that have no basis; thus, they have not believed in the Hereafter and its rulings explained in this Quran with true belief—so understand this.

The conjunction is linked to [the preceding clause] "that they shall have a great reward." Thus, the preparation of painful torment for those who do not believe in the Hereafter is a [form of] glad tidings, just as the establishment of a great reward for the believers who do righteous deeds is [glad tidings]. The misfortune of an enemy is a joy about which one is given glad tidings; it is as if it were said: "He gives glad tidings to the believers of their reward and of the punishment of their enemies." It is also permissible for the "glad tidings" to be a metaphorical usage (majāz mursal) for the absolute sense of "informing," which encompasses informing of what brings joy and what does not. This does not involve combining the meanings of a homonym or [combining] the literal and the metaphorical, such that it would be said to be a general metaphor, even if it reverts to this. Alternatively, it is a conjunction to [the verb] "gives glad tidings" or "guides," by implying the verb "informs," making it a conjunction of a sentence to a sentence. The fact that the verse emphasizes the promise over the threat is not hidden.

The Glorified One drew attention to what is implied by the context, by describing the believers as "those who do righteous deeds," to indicate their perfect state so that the believer may adorn himself with it. You know that if "great reward" is interpreted as Paradise, then it is established for both the righteous believer and the negligent believer, for the essence of faith guarantees entry into Paradise as a grace and mercy from Allah, the Exalted. Yes, what is prepared for the righteous in Paradise is greater than what is prepared for the negligent. But if it is interpreted as that which Allah has prepared in the Hereafter—including Paradise, high degrees, and various honors therein—which faith alone does not guarantee, then it is evident that this is not established for the negligent believer; hence the [need for the] description. This does not necessitate that the negligent believer will not enter Paradise; it only necessitates that the "great reward," in the aforementioned sense, is not established for him. The verses from which his entry into Paradise is understood are many, and perhaps this verse [also] implies it; the context demanded a lack of explicit ruling regarding him.

In al-Kashshaf, it is stated that the Exalted mentioned the righteous believers and the disbelievers, but did not mention the immoral sinners (fussāq), because at that time people were either pious believers or polytheists, and those of the "station between two stations" (al-manzilah bayna al-manzilatayn) only emerged after that. Abu Hayyan countered this, stating that it is stubborn denial, for during the time of the Messenger (may Allah bless him and grant him peace), some believers committed lapses and falls, some of which are mentioned in the Quran and some in authentic Hadiths. The established principle in the foundations of jurisprudence is that the majority are upon the uprightness of the Companions, and if a shortcoming occurred for one of them—such as theft or adultery—it was dealt with according to its legal requirement. As for what he mentioned regarding the "station between two stations," it is apparent that he intended the doctrine of his brethren, the Mu'tazilah, that the committer of a major sin is neither a believer nor a disbeliever, and if he dies without repentance, he will abide eternally in the Fire. This has been addressed in the science of theology, so reflect upon it.